Thera 1.90: Samidatta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(90):Samidatta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =90. Sāmidatta= Puissance. OED: Power, strength, force, might, influence. Reborn in this Buddha-age at Rājagaha as the son of a brahmin(priest), he was called Sāmidatta. When arrived at years of discretion, he heard of the Buddha's puissance, and went with laymen to the Vihāra(monastery) to hear him. He believed and entered the Monk’s order, but from the immaturity of his knowledge he continued for a little while without application. Finally, on again hearing the Lord(Buddha) teach, he became devoted and intent, and won arahantship(enlightenment). Later on the bhikkhus(monks) asked him: 'How now, friend, have you reached the state of the elect?'1 And he, showing the guiding efficacy of the doctrine, and his own attainment in the Path(Dhamma) and minor doctrines (dhammānudhamma), declared aññā(supreme attainment) in this verse: ---- 90 Pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā,|| Vikkhīṇo jātisaɱsāro natthi dāni punabbhavo' ti.|| || ---- 90 The factors of my life well understood Stand yet a little while with severed root. Killed is the round of living sure renewed. Now is there no more coming back to be.2 ---- 1 Uttari-manussadhammo, or, of the 'supermen.' 2 Cf. LXXX. and LXXXVII. ---- =1.9-1090 Commentary on the stanza of Sāmidattatthera= The stanza starting with Pañcakkhandhā pariññātā constituts that of the venerable Thera Sāmidatta. What is the origin? This one also having done devoted deeds of service towards former Buddhas, was reborn in a family home at the time of the Blessed One Aṭṭhadassī. On having attained the age of intelligence, when the Master passed away completely into nibbāna (parinibbuta), he made reverential offering at His solid shrine (thūpa) by building up tier upon tier of unbrella with flowers. On account that act of merit he was reborn in the divine world, and having done meritotious deds now and then, he wandered about his rounds of repeated rebirths among divine and human beings. And was reborn as the son of a certain brahmin at Rājagaha, when this Buddha arose. His name was Sāmidatta. Having attained in due course the age of intelligence, he heard about the power of Buddha, went to the monestery together with devotees, saw the Master teaching the truth (dhamma), became pious-minded and sat himself down on one side. The Master observed his inclination (ajjhāsaya) and likewise taught him the truth (dhamma), in such a manner that he aptly gained pious faith and remorse as well in the rounds of repeated rebirths (saṃsāra). On having aptly gained pious faith and becoem remorseful, he became a monk, and because of the state of his knowledge not being all round ripe, he lived much lazily for some period of time. Again, on having been enthused with the teaching of truth (dhamma) by the Master, he took hold of such mental exercise (kammaṭṭhāna) conducive towards spiritual insight (vipassanā) and staying intent on (yuttapayutta) there, attained Arahantship, but before long. Hence, has it been said in the Apadāna.-- “When the Blessed One Atthadassī, the most excellent man passed into pari- nibbāna, I had a multi-tiered unbrella made and mounted it reverentially on the solid shrine (thūpa). Having come to the shrine time after time, I made my adoration to the world- leader. After making a flower cover I respectfully had it rested on the unbrella. For seventeen hundred aeons (kappa) I exercised celestial sovereignty; I had not to be a human-being; this is the fruitful result of making reveren- tial offering to the shrine (thūpa). My depravity had been burnt; all exis- tences had been eliminated. Like unto an elephant having cut off its fetters (bandhanaṃ) I live free from cankers (āsava). Well-reached indeed, was my coming to the presence of the best (seṭṭha) Buddha. Three sorts of super-science (vijjā) had accordingly been attained; Buddha’s instruction had been carried out.” Subsequently, on being asked by bhikkhus(monks) thus: “Friend! Why have you attained transcendental norm (uttarimanussadhamma)? uttered a stanza, making them understand (pavedento) the salutary state (niyyānikabhāva) as well as his own proper practice (paṭipatti) in conformity with the teaching (dhammānudhamma), by way of exposing his Arahantship (aññā). 90. ”Five sensorial aggregates (khandha) had been all-round understood; they stand with their roots cut off. Re- peated rounds of rebirth had been clearly exhausted; now, there, is no more new existence. There, pañcakkhandhā pariññātā means: these five clinging sensorial aggregates (upādānakkhandhā) had been known, understood and aptly penetrated (paṭividdha) by me after having thoroughly analysed (parichinditvā) by means of three kinds of comprehension (pariññā) thus; - “This is suffering (dukkha): misery (dukkha) is this much: but not more than that.” Tiṭṭhanti chinnamūlakā means: likewies, but because of the state of exact-knowledge (pariññā) of the fact of having forsaken (pahīna) in all respects the origin of misery (samudaya) which had been the root (mūla), they stand with cut-off roots owing to the destruction (nirodha) of the last conscious condition (carimaka citta); because of the destruction of the last conscious condition, however, conceptions come to cessation (nirujjhanti), there being but no reunion (paṭisandhi). Therefore, he said; “Vikkhāno jātisaṃsāro, n’atthi’dāni punabbhavo.” Its meaning has but been said before (heṭṭhā). The Commentary on the stanza of the Thera Sāmidatta is complete. The Commentary on the ninth Chapter is complete. ----